The liquid CHBr3 has a density of 2.89 g dm-³. What volume of this liquid should be measured to contain a total of 4.8×10²⁴ molecules of CHBr3 ?

Hello!
The molar mass of C H Br_3 (bromoform) is about
12 + 1 + 3*80 = 253 (g/(mol)).
Therefore one mole of this substance has a mass of about 253 g.
One mole of any substance contains N_A approx 6*10^(23) molecules (this constant is called Avogadro's constant). Hence the given number of molecules represents  (4.8*10^(24))/(6*10^(23)) = 8 (moles), and from the above paragraph their mass is about 8*253 = 2024 (g).
Finally, volume may be computed as mass divided by the density, because rho = m/V. In this case it is
V = (2024 g)/(2.89 g/((cm)^3)) approx 700 (cm)^3.
This is the same as 0.7 dm^3.
Note that the density of C H Br_3 is incorrectly stated in the question as 2.89 g/((dm)^3). Actually it is 2.89 g/((cm)^3). This liquid is much more dense than water (about 1 g/(cm^3) ).
https://pubchem.ncbi.nlm.nih.gov/compound/Bromoform

What were the goals of the American Indian Movement?

The goals of the American Indian Movement (AIM) were to bring justice and end discrimination against Native Americans within the United States. AIM was founded in 1968, a time when America had been experiencing the Civil Rights Movement. It was founded in Minneapolis, Minnesota, initially to prevent racial discrimination from local law enforcement, but it soon broadened its scope to take on issues facing Native Americans nationwide. One of AIM's first goals was to expose the corruption and incompetence of the Bureau of Indian Affairs (BIA), a branch of the US Department of the Interior. Next, they endeavored to assure the rights of Native Americans in the justice systems outside their sovereign territories.
Other major goals included the complete overhaul and renegotiation of the treaties which had been made with various Native American tribes throughout the country over the years (please read the second link below for more details).
Additionally, AIM sought to gain back 110 million acres of land across the country as well as to obtain further rights and sovereignty within Native American reservations.
Further goals included the maintenance of religious freedom and cultural integrity, as well as the advancement of educational, economic, health, and housing opportunities for Native Americans.
http://www.aimovement.org/archives/index.html

https://www.okhistory.org/publications/enc/entry.php?entry=AM008

What do the female characters in Regeneration represent with regard to culture, gender, and sexuality in British society in 1917?

Many of the characters are male, with the exception of four women: Sarah Lumb, Ada Lumb, Mrs. Prior, and Lizzie. Sarah Lumb doesn't believe that true love can exist between a man and a woman, though she tries to force it while she is the girlfriend to Billy Prior. She works in the munitions factory in Scotland and is shielded from the horrors of war. She doesn't agree with the societal rules of sending men out to war and sees it as their own failure when they are forced to face the consequences of the war. Ada Lumb also doesn't agree that true love can exist between men and women. However, she sees a benefit to marriage: her daughters will receive a more stable life from their marriages to men. As a mother, she fears for her daughters in the eyes of the sexually repressive and sexist society if 1917. These women are progressive for their time, as they understand that men can be used as a tool for survival, and they do not necessarily submit to the strict gender rules society has placed on them. Mrs. Prior is protective of her son and also challenges the gender norms for her time. She is blamed for raising a "sensitive" son, as she pushes him to achieve in life beyond his class and station. Lizzie is a fellow munitions worker and a friend to Sarah Lumb. She sees freedom and happiness while her abusive husband is away at war. She relishes in the time away and fears his early return. From Lizzie and other women in the munitions factory, we can see that there are many different kinds of wars being fought. This disproves the sexist stereotype that women are not strong enough for war.

Sarah Lumb, Prior's girlfriend, represents the "New Woman" who developed in World War I and in the 1920s. She works in a munitions plant and enjoys greater freedom than women had in the past. She becomes involved in a sexual relationship with Billy Prior, though they are not married--something that is still considered taboo in some circles.
Her mother, Ada Lumb, wheedles this information out of Sarah and criticizes Sarah for allowing herself to be taken advantage of. When Sarah protests that the relationship is her business, her mother angrily answers, "Would be if you were gunna cope with the consequences" (page 193). Ada advises her daughter to "put a value on herself" and "keep your knees together" (page 194). While Sarah is venturing into the world of the new and sexually freer woman, her mother reminds her that the culture of 1917 is still very repressive with regard to gender and sexuality. Women are still expected to remain virgins until marriage, and women like Ada feel that their daughters have to refrain from premarital sex to coerce men into marrying them.
Although Sarah makes some strides towards being a freer woman than her mother, she and her fellow female munitions workers are still subject to their husbands' and boyfriends' desires and wishes, particularly in relation to the war. For example, the husband of Lizzie, another munitions worker, threw "her into a state of shock by announcing, in his last letter, that he was hoping to come home on leave soon" (page 110). The war has given Lizzie some freedom, and she hopes that her husband does not return. She says about the beginning of the war, "Peace broke out. The only little bit of peace I've ever had" (page 110). Lizzie celebrates the war as an opportunity to live in peace and independently from her husband, who has a drinking problem. In addition, another munitions worker tries to give herself an abortion with a coat hanger, which shows that women are still subject to harsh judgments and realities if they choose to have sex outside of marriage. While the war provides some economic and sexual freedom for the female characters in the novel, they are still ruled by strict gender roles.

Despite the contagion of liberty during the Revolutionary years, conservatives continued to deny that freedom and liberty were synonymous and opposed democratic development. Discuss how conservatives resisted democratization in the South.

Freedom and liberty meant different things to the Founders of the United States.  Many of the original Founding Fathers were scared of the idea of universal suffrage because they thought that one had to own property in order to be invested enough in society in order to vote.  They were worried that ordinary people would be swayed by empty promises and would not vote for what would be good for the state in the long term.  Many in the Southern aristocracy believed this.  They did not trust poor whites to make good political choices at the polls. As a result, they instituted poll taxes and property requirements to keep them away from the polls.  Also, giving blacks the right to vote was out of the question.  In addition to supporting property requirements in order to vote and hold office, public education in the South lagged behind that of the North.  It was not uncommon for many poor whites to be illiterate as late as the Civil War.  There was also little chance for upward social mobility in the South.  Given how hard it was for a poor person to make a good living and vote for candidates of his choosing, it is little wonder that many who decided to move West in search of new land were Southerners seeking to get away from the South's ridgid social structure.  

Why is the book Jesuit Relations: Natives and Missionaries in 17th Century North America by Allan Greer important for historians and students of history today?

The Jesuit Relations is a collection of texts chronicling the Jesuit missions in New France, written annually from 1632 to 1673. These documents were written by missionaries as reports to update their superiors on the progress of converting various Native American tribes. The reports also had the intended purpose of raising funds for the Order. The texts were often written as narratives, sometimes reading like travel narratives with detailed descriptions of geographical features and local flora and fauna. The reports also detail cultural and religious practices of native peoples.
Alan Greer’s edition of Jesuit Relations: Natives and Missionaries in 17th Century North America samples 35 documents of the original 73 volumes. The texts are arranged by theme and accompanied by Greer’s introduction, select journal entries, images, maps, a chronology, bibliography, and questions.
The original Jesuit Relations documents and Greer’s edition are important in the study of 17th century North American history. The detailed firsthand accounts serve as ethnographic documents describing missionary and Native American life in this era.
In studying these texts, however, it is important to remember the motives and biases of the missionary priests who wrote these field letters and their superiors who compiled, edited, and published them. Because the reports were in part written to help fund missionary efforts, the writers would likely have been motivated to portray conversion efforts optimistically. The missionaries’ accounts of the Native American tribes they interacted with must also be read somewhat skeptically. Although the missionaries did have some skill and experience in communicating in native languages, they were influenced by their own cultural and religious biases.

Think about the three families Bud has met so far in the story, the Amoses, Deza Malone and her mom, and Mr. Lewis and the sleets. What makes these families different from one another?

One difference between the families is their financial situation. The Amos family is presented to readers as quite rich:

Even though Todd was a puffy, rich old mama's boy who wore a robe and slippers . . .

The Malone family is the poorest of the three families. They do not even have a place to call home. They, like many other people during this time period, are forced to live in a shantytown. The Sleet family is the middle of the other two financial situations. They have a home and a stable income, but they would not be classified as rich.
In terms of their treatment of Bud, the Amos family is the outlier. Their attitude is that they rescued Bud, and he should be forever grateful for their saving graces. Because of this attitude, they believe that Bud should behave as a perfect little angel. In one scene, Mrs. Amos yells,

How dare you! This is how you choose to repay me? Not only have you struck him, you have provoked his asthma!

Mrs. Amos is definitely duped by her son into thinking that Bud is the instigator of the fight, but it is clear that she never considered Bud as a potential member of their family. She's "rescuing" him for one reason or another. When Bud doesn't fit her conceptual mold, the Amoses throw Bud into the shed like any other piece of equipment:

"Boy," Mrs. Amos said, "I am not the least bit surprised at your show of ingratitude. . . . Mr. Amos will show you to the shed tonight and you can come back in tomorrow for breakfast before you go."

The Sleets and the Malones are the complete opposite from the Amoses. The Sleets and Malones welcome Bud with open arms. They see a boy in need, and they take him in as he is. They aren't trying to rescue him or reform him. They are content with meeting him as he is, and both families immediately treat him as if he was a real member of their family. Bud never feels like an addition to those families. Instead, he feels included. Mrs. Sleet welcomes him to their home:

Now, while you wash up I'm going to go get some clothes that my boy outgrew a while ago, barely been used. So when you get dressed you come on down and we'll eat, you chose a great day to visit, we're having a very special breakfast today—pancakes, sausages and toast and a big glass of orange juice. You can meet Scott and Kim, too. How's that sound?

The Amos, Malone, and Sleet families each come from different social classes and treat Bud Caldwell differently when they meet him. The Amos family is financially secure but treats Bud with contempt. They are portrayed as strict and unsympathetic. Todd Amos bullies Bud by sticking a pencil up his nose and gets into a fight with him. Todd's parents also take Bud's suitcase and make him sleep in their shed. The Malone family occupies a lower social class than the Amoses and live in a Hooverville because they do not have a home. Despite their rough financial situation, the Malones are welcoming and hospitable. They allow Bud and Bugs to eat with them and provide the orphans a place to stay the night. After Lefty Lewis picks Bud up, he takes him to his daughter's home. Bud is introduced to the Sleet family, who are financially stable and welcome Bud with open arms. Mrs. Sleet gives Bud a fresh pair of clothes, a place to spend the night, and a home cooked meal. Her children also entertain Bud and are kind to him. Overall, the three families have different financial situations and treat Bud differently.

How would I summarize the excerpt "Indian Relations" in History of Plymouth Plantation?

Summarizing a text requires you to use your own words (for the most part) to re-state a work's most important points with accuracy and brevity. Unlike argument, in which you take a particular point of view on a subject, when writing a summary, you are not evaluating or judging a work but simply telling your reader what the principal points are. Although the section your question focuses on recounts an important episode in Bradford's Of Plymouth Plantation, Bradford discusses other aspects of the Pilgrim's experience with Native Americans—such as the Pequot War—in other chapters.
To understand and summarize accurately the section on "Indian Relations" in book 2, it helps to know what preconceptions the Pilgrims had about the Native Americans. In book 1, chapter 4, for example, Bradford discusses all the dangers waiting for the Pilgrims, which includes those imposed by Native Americans:

the savage people, who are cruel, barbarous and most treacherous, being most furious in their rage and merciless where they overcome. (1.4.26)

This preconception is based on the Pilgrims having heard and read accounts of encounters between the English, French, and Native Americans as far south as Virginia, and the Pilgrims have no reason not to expect trouble should an encounter occur.
In his section on "Indian Relations," Bradford recounts a very different experience from the one he expects. After describing an encounter between a small group of Pilgrims and Native Americans in which the Pilgrims' tools are taken, Bradford discusses the Pilgrims' meeting with Samoset, an Algonquin chief originally from Maine, who

became profitable to them in acquainting them with many things concerning the state of the country. (2.11.79)

This meeting is momentous in that it introduces the Pilgrims to a Native American who does not fit the paradigm they expect and leads quickly to another meeting with Massasoit, chief of the local Wampanoag tribe in what is now Rhode Island, and Squanto, a local Native American who had been in England and served as a reliable interpreter between the Pilgrims and Native Americans.
After exchanging gifts, the Pilgrims and Massasoit establish the grounds for peaceful relations, which include an agreement to leave in other in peace; to render aid to each other in case of attack from a third party; to return anything stolen from the other group; to approach the Pilgrims without their weapons; and to insure that other Native American tribes affiliated with the Wampanoags understand the agreement between Massasoit's tribe and the Pilgrims and abide by its terms. Bradford notes that this treaty "hath now continued this 24 years."
Squanto continues to stay with the Pilgrims after Massasoit returns to his tribe and teaches the Pilgrim's how to sustain themselves in this unfamiliar land:

He directed them how to set their corn, where to take fish, and to procure other commodities, and was also their pilot to bring them to unknown places for their profit. (2.11.81)

Bradford then recounts Squanto's history—taken by an Englishman to be sold as a slave in Spain; Squanto's escape to England and eventual return to England. This leads Bradford to a lengthy and detailed account of an Englishman named Dermer and his struggles with a number of tribes, including the Wampanoag tribe of Massasoit, most likely in 1619, including an account of a French ship wrecked on the cape and most of its surviving crew massacred by the Native Americans, with several having been tortured to death by various tribes.
Dermer speculates that the Native American's are reluctant to introduce themselves to the English because they assume any English have arrived to revenge the killing of the French. Dermer is also responsible for Squanto's release from captivity and return to the Cape Cod area.
This section ends with Bradford's account of illness increasing "the mortality" among the Pilgrims and their eventual recovery as "the Lord...upheld them."

Bradford discusses the pilgrims' first interaction with Native Americans towards the beginning of the second book, in the year 1620. The Indians “sometimes show them selves aloofe of, but when any aproached near them, they would rune away.“ There was the theft of some tools. Eventially an Indian name Samoset “came bouldly amongst them” and spoke to them in broken English. Samoset had met other English ships before, which had come to fish, and had learned his English from those men, some of whom he called by name. During his visit, Samoset taught the English many things about their new home, including information about surrounding tribes, their numbers, and where they lived.
Samoset made a second visit, to prepare the pilgrims for a visit from “their great Sachem” or chief Massasoyt, who arrived a few days later with Squanto, an Indian who had travelled to England and spoke better English. With Squanto as interpreter, Massasoyt negotiated a peace with the settlers, comprising six points:
1. They pledged not to “injure or doe hurte” to each other.
2. If any did injure the other party, the offender would be sent to the people injured for punishment.
3. All stolen property will be returned.
4. They pledged to defend each other against attackers.
5. Each side should send ‘confederats” to the other to certify the peace.
6. When the Indians came among the English, they would come unarmed.
As Bradford notes, this peace has lasted up to the present day, or “this 24 years.”
Squanto continued with the Pilgrims for many years afterwards, helping them to plant corn, teaching them the best fishing places, and serving as a guide as they explored the surrounding territory. Bradford called him a “special intstrument sent of God for their good.”

Assuming this question is referring to the early encounters between the settlers and the Wampanoags, described near the beginning of the second book, the most important aspect of the narrative is the encounter with Samoset. Samoset approaches them "bouldly" and speaks in "broken English," which they marvel at. He learned English from fishermen who had previously visited the region. Even more remarkable, Samoset reveals that another Native man, Squanto, has actually been to England and speaks very good English. Squanto visits the Pilgrims along with the sachem Massasoit, and the two parties make a six-part agreement to observe a mutual peace and even support the other in case of war with a third party. Massasoit, we know now, was threatened by the area Narragansetts and concluded this alliance out of self-interest, just as the Pilgrims did. Squanto remained with the Pilgrims, serving as a guide and teaching them how to fish and "set their carne." Thus was born a relationship that helped Plymouth survive. Here, as throughout the book, Bradford observes the hand of God in the development of (temporarily) friendly relations between the Wampanoags and Plymouth.
http://eada.lib.umd.edu/text-entries/of-plymouth-plantation/

For months, Indians watched the English and stole some tools but made no overtures until Samoset approached in March and spoke to them in broken English.  He told the English about the number of natives in the area, who led them, and what the outlying area was like.
Shortly thereafter, Samoset returned with a small group of natives who returned the stolen tools.  They exchanged gifts and learned that Massasoit, a sachem, and a chief would soon arrive. 
Massasoit arrived, along with Squanto, who had been to England and spoke English well. The English and the natives exchanged gifts and entertainment and then the two groups drew up a six-part agreement that ensured the peace, safety, and communication of all concerned.
The other Indians returned to their respective areas, but Squanto stayed behind with the English and helped them to fish, hunt, plant, and navigate the area.
https://www.quia.com/files/quia/users/terri%20delebo/ALLHONORS10/William_Bradford-OF_PLYMOUTH_PLANTATIONL.pdf